Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(34) But Xitra the great sage, of excellent conduct and penance, was indifferent to pleasure; after he had practised the highest self-control, he reached the highest place of perfection. (35) Thus I say. FOURTEENTH LECTURE. ISHUKARA, Having been gods in a former existence and lived in the same heavenly region, some were born (here below) in the ancient, wealthy, and famous 62 UTTARADHYAYANA. town called Ishuk4ra?, which is beautiful like heaven. (1) By a remnant of the merit they had acquired in their former life, they were born in noble families. Disgusted with the world and afraid of the Samsara, they abandoned (pleasures, &c.) and took refuge in the path of the Ginas. (2) Two males remained bachelors, (the third became) the Purédhita (Bhzzgu), (the fourth) his wife Yasa, (the fifth) the widely-famed king Ishuk4ra, and (the sixth) his wife Kamalavati. (3) Overcome by fear of birth, old age, and death, their mind intent on pilgrimage, and hoping to escape the Wheel of Births, they examined pleasures and abandoned them. (4) Both dear sons of the Brahmanical Purdhita, who was intent on works, remembered their former birth, and the penance and self-control they had then practised. (5) Averse to human and heavenly pleasures, desiring liberation, and full of faith, they went to their father and spoke thus: (6) ‘Seeing that the lot of man is transitory and precarious, and that his life lasts not long, we take no delight in domestic life; we bid you farewell : we shall turn monks:’ (7) In order to dissuade them from a life of austerities, the father replied to those (would-be) monks: ‘ Those versed in the Védas say that there will be no better world for men without sons. (8) ‘My sons, after you have studied the Védas, and fed the priests, after you have placed your own sons 1 In Prakrit Usuyara (or Isuyéra). According to the Prakrit legend given in the commentary it was in the Kuru country. LECTURE XIV. 63 at the head of your house, and after you have enjoyed life together with your wives, then you may depart to the woods as praiseworthy sages.’ (9) The young men perceiving that the Puréhita was wholly consumed, as it were, by the fire of grief, which was fed by his individual inclinations and blown into a huge flame by the wind of delusion ; that he suffered much and talked a great deal in many ways; that he tried to persuade them by degrees, and that he would even bribe them with money and with objects of desire, (spoke) these words: (10, 11) “The study of the Védas will not save you; the feeding of Brahmamzas will lead you from darkness to darkness, and the birth of sons will not save you. Who will assent to what you said? (12) “Pleasures bring only a moment’s happiness, but suffering for a very long time, intense suffering, but slight happiness; they are an obstacle to the liberation from existence, and are a very mine of evils. (13)
2Who will assent to what you said? (12) “Pleasures bring only a moment’s happiness, but suffering for a very long time, intense suffering, but slight happiness; they are an obstacle to the liberation from existence, and are a very mine of evils. (13) “While a man walks about without abandoning pleasures, and grieves day and night, while he is anxious about other people, and seeks for wealth, he comes to old age and death. (14) “T have this, and I have not that; I must do this, and I should not do that! While he talks in this strain, the robbers (viz. time) drag him away. What foolishness is this!” (15) ‘Great wealth and women, a family and exquisite pleasures: for such things people practise austerities. All this you may have for your asking.’ (16) “What avail riches for the practice of religion, what a family, what pleasures? We shall become 64 UTTARADHYAYANA. Sramazas, possessed of many virtues, and wander about collecting alms.” (17) ‘As fire is produced in the Arazi-wood, as butter in milk, and oil in sesamum seed, so, my sons, is the soul? produced in the body; (all these things) did not exist before, they came into existence, and then they perish; but they are not permanent.’ (18) “ (The soul) cannot be apprehended by the senses, because it possesses no corporeal form’, and since it possesses no corporeal form it is eternal. The fetter of the soul has been ascertained to be caused by its bad qualities, and this fetter is called the cause of worldly existence. (19) “Thus being ignorant of the Law, we formerly did sinful actions, and through our wrong-mindedness we were kept back and retained (from entering the order). We shall not again act in the same way. (20) “ As mankind is harassed (by the one), and taken hold of (by the other), and as the unfailing ones go by, we take no delight in the life of a householder.” (21) ‘Who harasses the world ? who takes hold of it ? 1 Satta in the original; it is rendered sattva by the commentators. Perhaps satt4 is the Praékrit for svatm4; at any rate, the context of the next verse proves that soul is intended. * Amfirta. In later philosophy mfrtatva is defined as the possessing of definite and limited form (pari&4finnapariménavattvam) or the possessing of action (kriyavattvam or vegavattvam). Amfrta dravya are with the Vaiseshikas: the air (4k4sa), time, space, and Atman. These are also called nityadravya. Amfrta is here apparently synonymous with arfipin, formless, compare XXXVI, 4, where dharma, adharma, ak4sa, and k4la are enumerated as the ‘formless things without life.’ LECTURE XIV. 65 whom do you call unfailing? My sons, 1 am anxious to learn this.’ (22) “Mankind is harassed by Death; it is taken hold of by Old Age; the days? are called unfailing: know this, Father! (23) “The day that goes by will never return; the days elapse without profit to him who acts contrary to the Law. (24)
3My sons, 1 am anxious to learn this.’ (22) “Mankind is harassed by Death; it is taken hold of by Old Age; the days? are called unfailing: know this, Father! (23) “The day that goes by will never return; the days elapse without profit to him who acts contrary to the Law. (24) “The day that goes by will never return; the days elapse with much profit to him who acts up to the Law.” (25) ‘Having lived together in one place, and both parties? having acquired righteousness, we shall, O my sons, afterwards go forth (as monks) and beg alms from house to house.’ (26) “He who can call Death his friend, or who can escape him, or who knows that he will not die, might perhaps decide: this shall be done tomorrow. (27) “We will even now adopt the Law, after the adoption of which we shall not be born again. The future has nothing in store for us (which we have not experienced already). Faith will enable us to put aside attachment.” (28) (Bhvzgu speaks to his wife Vasish¢/i.) ‘ Domestic ’ Literally, the nights, It seems to have been the custom at the time when the Sfitras were composed, to reckon the time by nights, though the reckoning by days is not quite uninstanced in the Sfitras. 2 This is the explanation of duhaé by the commentators, who apparently think that the parents and the sons are meant. The word in question is originally an adverb, but it is also (cf. Thirteenth Lecture, verse 18) taken by the commentator as a numeral, and rendered dvay64. A genitive of the dual occurs in XIX, go. [45] F 66 UTTARADHYAYANA. life ceases (to have attraction) for one who has lost his sons ; VAsish¢Ai, the time has arrived for me to turn mendicant friar. As long as a tree retains its branches, it is really a tree; when they are lopped off, it is called a trunk. (29) ‘As a bird without its wings, as a king i in battle without his followers, as a merchant on a boat without his goods, even so am I without my sons.’ (30) “You have brought together all these objects of desire, and have collected many exquisitely pleasant things. Let us, therefore, fully enjoy the pleasures; afterwards we shall go forth on the road of salvation.” (31) ‘We have finished enjoying pleasures, my dear ; our life is drawing to its close. I do not abandon pleasures for the sake of an unholy life; but looking with indifference on gain and loss, on happiness and suffering, I shall lead the life of a monk.’ (32) “May you not remember your brothers (when it is too late) like an old goose swimming against the current. Enjoy the pleasures together with me. A mendicant’s life is misery.” (33) ‘My dear, as a snake casts off the slough of its body and goes along free and easy, even so have my sons abandoned pleasure. Why should I, being left alone, not follow them? (34) ‘As the fish Réhita’? breaks through a weak net, even so wise men of exemplary character and famous for their austerities abandon pleasure and live as mendicants. (35)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(34) But Xitra the great sage, of excellent conduct and penance, was indifferent to pleasure; after he had practised the highest self-control, he reached the highest place of perfection. (35) Thus I say. FOURTEENTH LECTURE. ISHUKARA, Having been gods in a former existence and lived in the same heavenly region, some were born (here below) in the ancient, wealthy, and famous 62 UTTARADHYAYANA. town called Ishuk4ra?, which is beautiful like heaven. (1) By a remnant of the merit they had acquired in their former life, they were born in noble families. Disgusted with the world and afraid of the Samsara, they abandoned (pleasures, &c.) and took refuge in the path of the Ginas. (2) Two males remained bachelors, (the third became) the Purédhita (Bhzzgu), (the fourth) his wife Yasa, (the fifth) the widely-famed king Ishuk4ra, and (the sixth) his wife Kamalavati. (3) Overcome by fear of birth, old age, and death, their mind intent on pilgrimage, and hoping to escape the Wheel of Births, they examined pleasures and abandoned them. (4) Both dear sons of the Brahmanical Purdhita, who was intent on works, remembered their former birth, and the penance and self-control they had then practised. (5) Averse to human and heavenly pleasures, desiring liberation, and full of faith, they went to their father and spoke thus: (6) ‘Seeing that the lot of man is transitory and precarious, and that his life lasts not long, we take no delight in domestic life; we bid you farewell : we shall turn monks:’ (7) In order to dissuade them from a life of austerities, the father replied to those (would-be) monks: ‘ Those versed in the Védas say that there will be no better world for men without sons. (8) ‘My sons, after you have studied the Védas, and fed the priests, after you have placed your own sons 1 In Prakrit Usuyara (or Isuyéra). According to the Prakrit legend given in the commentary it was in the Kuru country. LECTURE XIV. 63 at the head of your house, and after you have enjoyed life together with your wives, then you may depart to the woods as praiseworthy sages.’ (9) The young men perceiving that the Puréhita was wholly consumed, as it were, by the fire of grief, which was fed by his individual inclinations and blown into a huge flame by the wind of delusion ; that he suffered much and talked a great deal in many ways; that he tried to persuade them by degrees, and that he would even bribe them with money and with objects of desire, (spoke) these words: (10, 11) “The study of the Védas will not save you; the feeding of Brahmamzas will lead you from darkness to darkness, and the birth of sons will not save you. Who will assent to what you said? (12) “Pleasures bring only a moment’s happiness, but suffering for a very long time, intense suffering, but slight happiness; they are an obstacle to the liberation from existence, and are a very mine of evils. (13)
2Who will assent to what you said? (12) “Pleasures bring only a moment’s happiness, but suffering for a very long time, intense suffering, but slight happiness; they are an obstacle to the liberation from existence, and are a very mine of evils. (13) “While a man walks about without abandoning pleasures, and grieves day and night, while he is anxious about other people, and seeks for wealth, he comes to old age and death. (14) “T have this, and I have not that; I must do this, and I should not do that! While he talks in this strain, the robbers (viz. time) drag him away. What foolishness is this!” (15) ‘Great wealth and women, a family and exquisite pleasures: for such things people practise austerities. All this you may have for your asking.’ (16) “What avail riches for the practice of religion, what a family, what pleasures? We shall become 64 UTTARADHYAYANA. Sramazas, possessed of many virtues, and wander about collecting alms.” (17) ‘As fire is produced in the Arazi-wood, as butter in milk, and oil in sesamum seed, so, my sons, is the soul? produced in the body; (all these things) did not exist before, they came into existence, and then they perish; but they are not permanent.’ (18) “ (The soul) cannot be apprehended by the senses, because it possesses no corporeal form’, and since it possesses no corporeal form it is eternal. The fetter of the soul has been ascertained to be caused by its bad qualities, and this fetter is called the cause of worldly existence. (19) “Thus being ignorant of the Law, we formerly did sinful actions, and through our wrong-mindedness we were kept back and retained (from entering the order). We shall not again act in the same way. (20) “ As mankind is harassed (by the one), and taken hold of (by the other), and as the unfailing ones go by, we take no delight in the life of a householder.” (21) ‘Who harasses the world ? who takes hold of it ? 1 Satta in the original; it is rendered sattva by the commentators. Perhaps satt4 is the Praékrit for svatm4; at any rate, the context of the next verse proves that soul is intended. * Amfirta. In later philosophy mfrtatva is defined as the possessing of definite and limited form (pari&4finnapariménavattvam) or the possessing of action (kriyavattvam or vegavattvam). Amfrta dravya are with the Vaiseshikas: the air (4k4sa), time, space, and Atman. These are also called nityadravya. Amfrta is here apparently synonymous with arfipin, formless, compare XXXVI, 4, where dharma, adharma, ak4sa, and k4la are enumerated as the ‘formless things without life.’ LECTURE XIV. 65 whom do you call unfailing? My sons, 1 am anxious to learn this.’ (22) “Mankind is harassed by Death; it is taken hold of by Old Age; the days? are called unfailing: know this, Father! (23) “The day that goes by will never return; the days elapse without profit to him who acts contrary to the Law. (24)
3My sons, 1 am anxious to learn this.’ (22) “Mankind is harassed by Death; it is taken hold of by Old Age; the days? are called unfailing: know this, Father! (23) “The day that goes by will never return; the days elapse without profit to him who acts contrary to the Law. (24) “The day that goes by will never return; the days elapse with much profit to him who acts up to the Law.” (25) ‘Having lived together in one place, and both parties? having acquired righteousness, we shall, O my sons, afterwards go forth (as monks) and beg alms from house to house.’ (26) “He who can call Death his friend, or who can escape him, or who knows that he will not die, might perhaps decide: this shall be done tomorrow. (27) “We will even now adopt the Law, after the adoption of which we shall not be born again. The future has nothing in store for us (which we have not experienced already). Faith will enable us to put aside attachment.” (28) (Bhvzgu speaks to his wife Vasish¢/i.) ‘ Domestic ’ Literally, the nights, It seems to have been the custom at the time when the Sfitras were composed, to reckon the time by nights, though the reckoning by days is not quite uninstanced in the Sfitras. 2 This is the explanation of duhaé by the commentators, who apparently think that the parents and the sons are meant. The word in question is originally an adverb, but it is also (cf. Thirteenth Lecture, verse 18) taken by the commentator as a numeral, and rendered dvay64. A genitive of the dual occurs in XIX, go. [45] F 66 UTTARADHYAYANA. life ceases (to have attraction) for one who has lost his sons ; VAsish¢Ai, the time has arrived for me to turn mendicant friar. As long as a tree retains its branches, it is really a tree; when they are lopped off, it is called a trunk. (29) ‘As a bird without its wings, as a king i in battle without his followers, as a merchant on a boat without his goods, even so am I without my sons.’ (30) “You have brought together all these objects of desire, and have collected many exquisitely pleasant things. Let us, therefore, fully enjoy the pleasures; afterwards we shall go forth on the road of salvation.” (31) ‘We have finished enjoying pleasures, my dear ; our life is drawing to its close. I do not abandon pleasures for the sake of an unholy life; but looking with indifference on gain and loss, on happiness and suffering, I shall lead the life of a monk.’ (32) “May you not remember your brothers (when it is too late) like an old goose swimming against the current. Enjoy the pleasures together with me. A mendicant’s life is misery.” (33) ‘My dear, as a snake casts off the slough of its body and goes along free and easy, even so have my sons abandoned pleasure. Why should I, being left alone, not follow them? (34) ‘As the fish Réhita’? breaks through a weak net, even so wise men of exemplary character and famous for their austerities abandon pleasure and live as mendicants. (35)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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